He cured them all but warned them not to make him known
The Pharisees went out and began to plot against Jesus, discussing how to destroy him.
Jesus knew this and withdrew from the district. Many followed him and he cured them all, but warned them not to make him known. This was to fulfil the prophecy of Isaiah:
Here is my servant whom I have chosen,
my beloved, the favourite of my soul.
I will endow him with my spirit,
and he will proclaim the true faith to the nations.
He will not brawl or shout,
nor will anyone hear his voice in the streets.
He will not break the crushed reed,
nor put out the smouldering wick
till he has led the truth to victory:
in his name the nations will put their hope.
Source: Jerusalem Bible
Catechism of the Catholic Church
The signs of bread and wine
1333 At the heart of the Eucharistic celebration are the bread and wine that, by the words of Christ and the invocation of the Holy Spirit, become Christ’s Body and Blood. Faithful to the Lord’s command the Church continues to do, in his memory and until his glorious return, what he did on the eve of his Passion: “He took bread. . . .” “He took the cup filled with wine. . . .” The signs of bread and wine become, in a way surpassing understanding, the Body and Blood of Christ; they continue also to signify the goodness of creation. Thus in the Offertory we give thanks to the Creator for bread and wine, fruit of the “work of human hands,” but above all as “fruit of the earth” and “of the vine” – gifts of the Creator. The Church sees in the gesture of the king-priest Melchizedek, who “brought out bread and wine,” a prefiguring of her own offering.
1334 In the Old Covenant bread and wine were offered in sacrifice among the first fruits of the earth as a sign of grateful acknowledgment to the Creator. But they also received a new significance in the context of the Exodus: the unleavened bread that Israel eats every year at Passover commemorates the haste of the departure that liberated them from Egypt; the remembrance of the manna in the desert will always recall to Israel that it lives by the bread of the Word of God; their daily bread is the fruit of the promised land, the pledge of God’s faithfulness to his promises. The “cup of blessing” at the end of the Jewish Passover meal adds to the festive joy of wine an eschatological dimension: the messianic expectation of the rebuilding of Jerusalem. When Jesus instituted the Eucharist, he gave a new and definitive meaning to the blessing of the bread and the cup.
1335 The miracles of the multiplication of the loaves, when the Lord says the blessing, breaks and distributes the loaves through his disciples to feed the multitude, prefigure the superabundance of this unique bread of his Eucharist. The sign of water turned into wine at Cana already announces the Hour of Jesus’ glorification. It makes manifest the fulfillment of the wedding feast in the Father’s kingdom, where the faithful will drink the new wine that has become the Blood of Christ.
1336 The first announcement of the Eucharist divided the disciples, just as the announcement of the Passion scandalized them: “This is a hard saying; who can listen to it?” The Eucharist and the Cross are stumbling blocks. It is the same mystery and it never ceases to be an occasion of division. “Will you also go away?”: the Lord’s question echoes through the ages, as a loving invitation to discover that only he has “the words of eternal life” and that to receive in faith the gift of his Eucharist is to receive the Lord himself.
For the leader; according to Muth Labben. A psalm of David.
I will praise you, LORD, with all my heart; I will declare all your wondrous deeds.
I will delight and rejoice in you; I will sing hymns to your name, Most High.
For my enemies turn back; they stumble and perish before you.
You upheld my right and my cause, seated on your throne, judging justly.
You rebuked the nations, you destroyed the wicked; their name you blotted out for all time
The enemies have been ruined forever; you destroyed their cities; their memory has perished.
The LORD rules forever, has set up a throne for judgment.
It is God who governs the world with justice, who judges the peoples with fairness.
The LORD is a stronghold for the oppressed, stronghold in times of trouble.
Those who honor your name trust in you; you never forsake those who seek you, LORD.
Sing hymns to the LORD enthroned on Zion; proclaim God’s deeds among the nations!
For the avenger of bloodshed remembers, does not forget the cry of the afflicted.
Have mercy on me, LORD; see how my foes afflict me! You alone can raise me from the gates of death.
Then I will declare all your praises, sing joyously of your salvation in the gates of daughter Zion.
The nations fall into the pit they dig; in the snare they hide, their own foot is caught.
The LORD is revealed in this divine rule: by the deeds they do the wicked are trapped. Higgaion. Selah
To Sheol the wicked will depart, all the nations that forget God.
The needy will never be forgotten, nor will the hope of the afflicted ever fade.
Arise, LORD, let no mortal prevail; let the nations be judged in your presence.
Strike them with terror, LORD; show the nations they are mere mortals. Selah
Source: The New American Bible
Saint Lawrence of Brindisi, O.F.M. Cap. (22 July 1559 – 22 July 1619), born Giulio Cesare Russo, was a Roman Catholic priest and a theologian as well as a member of the Order of Friars Minor Capuchin.
He was beatified on 1 June 1783 and was canonized as a saint on 8 December 1881. He was named a Doctor of the Church in 1959.
Giulio Cesare Russo was born in Brindisi, Kingdom of Naples, to a family of Venetian merchants. He was educated at Saint Mark’s College in Venice, and joined the Capuchins in Verona as Brother Lawrence. He received further instruction from the University of Padua. An accomplished linguist, Lawrence spoke most European and Semitic languages fluently.
He was appointed definitor general to Rome for the Capuchins in 1596; Pope Clement VIII assigned him the task of converting the Jews in the city. Beginning in 1599, Lawrence established Capuchin monasteries in modern Germany and Austria, furthering the Counter-Reformation and bringing many Protestants back to the Catholic faith.
In 1601, he served as the imperial chaplain for the army of Rudolph II, Holy Roman Emperor, and successfully recruited Philippe Emmanuel, Duke of Mercœur to help fight against the Ottoman Turks. He then led the army during the brief liberation of Székesfehérvár in Hungary from the Ottoman Empire, armed only with a crucifix.
In 1602, he was elected vicar general of the Capuchin friars, at that time the highest office in the Order. He was elected again in 1605, but refused the office. He entered the service of the Holy See, becoming papal nuncio to Bavaria. After serving as nuncio to Spain, he retired to a monastery in 1618. He was recalled as a special envoy to the King of Spain regarding the actions of the Viceroy of Naples in 1619, and after finishing his mission, died on his birthday in Lisbon.
He was entombed at the Poor Clares’ Convento de la Anunciada (Convent of the Annunciation) in Villafranca del Bierzo, Spain.